So the church ( Hē men oun ekklēsia ).

The singular ekklēsia is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Gal 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term ekklēsia in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in Act 8:1, Act 8:3 (and Mat 18:17) and the general spiritual sense in Mat 16:18. But in Act 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of men oun (so) is Luke’ s common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula a.d. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9).

Had peace ( eichen eirēnēn ).

Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom (echō eirēnēn ) occurs again in Rom 5:1 (eirēnēn echōmen , present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be eirēnēn schōmen (ingressive aorist subjunctive).

Edified ( oikodomoumenē ).

Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word aedificatio for building up a house), a favourite figure with Paul (1 Corinthians 14; Eph 3) and scattered throughout the N.T., old Greek verb. In 1Pe 2:5 Peter speaks of "the spiritual house"throughout the five Roman provinces being "built up"(cf. Mat 16:18).

In the comfort of the Holy Spirit ( tēi paraklēsei tou hagiou pneumatos ).

Either locative (in) or instrumental case (by). The Holy Spirit had been promised by Jesus as "another Paraclete"and now this is shown to be true. The only instance in Acts of the use of paraklēsis with the Holy Spirit. The word, of course, means calling to one’ s side (parakaleō ) either for advice or for consolation.

Was multiplied ( eplēthuneto ).

Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

Lydda ( Ludda ).

In O.T. Lod (1Ch 8:12) and near Joppa. Later Diospolis.

Aenias ( Ainean ).

Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, Act 9:32). Luke the physician notes that he had been bed ridden for eight years. See note on Act 5:15 for "bed"(krabattou ) and Act 8:7; Luk 5:18 for "paralyzed"(paralelumenos , perfect passive participle of paraluō with ēn , periphrastic past perfect passive).

Healeth ( iātai ).

Aoristic present middle indicative, heals here and now.

Make thy bed ( strōson seautōi ).

First aorist (ingressive) active imperative of strōnnumi (̇uō ). Old word with "bed"(krabatton ) understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.

Sharon ( Sarōna ).

The Plain of Sharon, not a town. Thirty miles long from Joppa to Caesarea.

At Joppa ( En Ioppēi ).

The modern Jaffa, the port of Jerusalem (2Ch 2:16).

Disciple ( mathētria ).

Feminine form of mathētēs , a learner from manthanō , to learn, a late word and only here in the N.T.

Tabitha ( Tabeitha ).

Aramaic form of the Hebrew Tsebi and, like the Greek word

Dorcas ( Dorkas )

, means Gazelle, "the creature with the beautiful look"(or eyes), from derkomai . The gazelle was a favourite type for beauty in the orient (Song of Solomon Son 2:9, Son 2:17; Son 4:5; Son 7:3). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society.

Did ( epoiei ).

Imperfect active, her habit.

In an upper chamber ( en huperōiōi ).

See note on Act 1:13. Also in Act 9:39. In that house. This service was rendered by the women, though Luke has lousantes (masculine plural aorist active participle of louō ), a general way of saying "they washed."The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

Delay not ( mē oknēsēis ).

Ingressive aorist active subjunctive in prohibition. Direct discourse and not indirect as late MSS. have (aorist active infinitive, oknēsai ). Possibly the two messengers started before Dorcas was quite dead, though we do not know. Peter had recently healed Aeneas and the disciples may have had faith enough to believe that he could raise the dead by the power of Christ. W. M. Ramsay doubts if Dorcas was really dead, but why see legends in these supernatural events?

Stood by him ( parestēsan autōi ).

Second aorist active indicative, intransitive, of paristēmi ). Vivid picture of this group of widows as they stood around Peter, weeping (klaiousai ) and showing (epideiknumenai , present middle as belonging to themselves, pointing with pride to) the very inner garments (chitnas ) and outer garments (himatia ), like the Latin tunica and toga , which she made from time to time (epoiei , imperfect active, repeated action). It was a heart-breaking scene.

Put them all forth ( ekbalōn exō pantas ).

Second aorist (effective) active participle of ekball , a rather strong word, perhaps with some difficulty. Cf. Mar 5:40 which incident Peter may have recalled. The words are not genuine in Luk 8:54. Peter’ s praying alone reminds one of Elijah (1Ki 17:20) and the widow’ s son and Elisha for the Shunammite’ s son (2Ki 4:33).

Tabitha, arise ( Tabeitha , anastēthi ).

With sublime faith like Taleitha koum of Jesus in Mar 5:41.

She sat up ( anekathisen ).

Effective aorist active indicative of anakathizō . Often in medical writers, only here in the N.T. and Luk 7:15 where Westcott and Hort have in the margin the uncompounded form ekathisen . Vivid picture.

Raised her up ( anestēsen autēn ).

First aorist active indicative, transitive, of anistēmi .

Presented ( parestēsen ).

First aorist active indicative, transitive of paristēmi (cf. intransitive second aorist in Act 9:39above). It was a joyful time for Peter, the widows, all the saints, and for Dorcas.

Many days ( hēmeras hikanas ).

See note on Act 9:23. Luke is fond of the phrase and uses it for time, number, size. It might be "ten days, ten months, or ten years"(Page).

With one Simon a tanner ( para tini Simōni bursei ).

The use of para is usual for staying with one (by his side). "The more scrupulous Jews regarded such an occupation as unclean, and avoided those who pursued it. The conduct of Peter here shows that he did not carry his prejudices to that extent"(Hackett). One of the rabbis said: "It is impossible for the world to do without tanners; but woe to him who is a tanner."A Jewess could sue for divorce if she discovered that her husband was a tanner. And yet Peter will have scruples on the housetop in the tanner’ s house about eating food considered unclean. "The lodging with the tanner was a step on the road to eating with a Gentile"(Furneaux).

The churches

The best texts read the church; embracing all the different churches throughout the three provinces of Palestine.

Edified

Or built up .

Comfort ( παρακλήσει )

From παρακαλέω , call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Act 13:15; Rom 12:8; 2Co 8:17; Heb 12:5; and Luk 2:25 (see note); 2Th 2:16; Mat 5:4. In some passages the meaning is disputed, as Phi 2:1, where, as in 1Co 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exho rtation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers.

Lydda

The Lod of the Old Testament (Ezr 2:33); about a day's journey from Jerusalem.

Eight years

The duration of the malady, and the fact of his having been bedridden for the whole time, are characteristic of the physician's narrative.

Bed

See on Mar 2:4.

Sick of the palsy

Better, as Rev., palsied . See on Luk 5:18.

Jesus Christ

But note the article: Jesus the Christ; the Anointed; Messiah.

Maketh thee whole ( ἰᾶταί σε )

Rev., healeth thee. See on Luk 6:19.

Make thy bed ( στρῶσον σεαυτῷ )

Lit., strew for thyself. Not, henceforth, but on the spot, as an evidence of restoration.

Saron

Rev., properly, Sharon. Always with the definite article: the plain; extending thirty miles along the sea from Joppa to Caesarea.

Disciple ( μαθήτρια )

A feminine form, only here in New Testament.

Tabitha - Dorcas

The latter word being the Greek equivalent of the former, which is Aramaic, and meaning gazelle, which in the East was a favorite type of beauty. See Son 2:9, Son 2:17; Son 4:5; Son 7:3. It was customary at this time for the Jews to have two names, one Hebrew and the other Greek or Latin; and this would especially be the case in a seaport like Joppa, which was both a Gentile and a Jewish town. She may have been known by both names.

Upper chamber

See on Act 1:13.

That he would not delay ( μὴ ὀκνῆσαι )

The best texts read ὀκνήσῃς putting the request in the form of a direct address, Delay not.

To come ( διελθεῖν )

Lit., to come through. Rev., come on .

Coats and garments

See on Mat 5:40.

Which ( ὅσα )

Lit., as many as.

Made ( ἐποίει )

The imperfect: was accustomed to make.

The whole body of Christian believers, had peace - Their bitterest persecutor being converted.

In holy, loving faith, continually increasing, and walking in - That is, speaking and acting only from this principle, the fear of God and the comfort of the Holy Ghost - An excellent mixture of inward and outward peace, tempered with filial fear.

Lydda was a large town, one day's journey from Jerusalem. It stood in the plain or valley of Sharon, which extended from Cesarea to Joppa, and was noted for its fruitfulness.

She was probably a Hellenist Jew, known among the Hebrews by the Syriac name Tabitha, while the Greeks called her in their own language, Dorcas. They are both words of the same import, and signify a roe or fawn.

Probably none of those at Joppa had the gift of miracles. Nor is it certain that they expected a miracle from him.

That is, before she died.

That he might have the better opportunity of wrestling with God in prayer, said, Tabitha, arise. And she opened her eyes, and seeing Peter, sat up - Who can imagine the surprise of Dorcas, when called back to life? Or of her friends, when they saw her alive? For the sake of themselves, and of the poor, there was cause of rejoicing, and much more, for such a confirmation of the Gospel. Yet to herself it was matter of resignation, not joy, to be called back to these scenes of vanity: but doubtless, her remaining days were still more zealously spent in the service of her Saviour and her God. Thus was a richer treasure laid up for her in heaven, and she afterward returned to a more exceeding weight of glory, than that from which so astonishing a providence had recalled her for a season.

Rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [JOSEPHUS, Antiquities, 18.8.1, &c.].

This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.

Not now fleeing from persecution, but peacefully visiting the churches.

About five miles east of Joppa.

(See on Act 3:6).

(See on Joh 5:8).

(or "Sharon," a rich vale between Joppa and Cæsarea).

That is, there was a general conversion in consequence.

The modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.

The Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [MEYER, OLSHAUSEN]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name.

Eminent for the activities and generosities of the Christian character.

According to the custom of civilized nations towards the dead.

Rather, "the"

(compare 1Ki 17:19).

Showing that the disciples generally did not possess miraculous gifts [BENGEL].

Whom she had clad or fed.

That is, (as the tense implies), showing these as specimens only of what she was in the habit of making.

The one in imitation of his Master's way (Luk 8:54; and compare 2Ki 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle.

The graphic minuteness of detail here imparts to the narrative an air of charming reality.

As his Lord had done to his own mother-in-law (Mar 1:31).

A trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (Act 10:6). Peter's lodging there shows him already to some extent above Jewish prejudice.

Then had the Churches rest - Instead of ἱα εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, Ethiopic, Armenian, and Vulgate, have ἡεκκλησια, the Church. Every assembly of God’ s people was a Church; the aggregate of these assemblies was The Church. The word ειρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity; and in this sense both it and the Hebrew שלום shalom are repeatedly used. But what was the cause of this rest or success? Some say, the conversion of Saul, who before made havoc of the Church; but this is not likely, as he could not be a universal cause of persecution and distress, however active and virulent he might have been during the time of his enmity to the Christian Church. Besides his own persecution, related above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion; therefore it was not Saul’ s ceasing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance: Soon after Caligula’ s accession to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city; and at length their oratories were all destroyed. In the third year of Caligula, a.d. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion destroyed, or themselves run the risk of being exterminated if they rebelled against the imperial decree

The account given by Josephus will set this in a clear point of view. "Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and entreated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having exhorted them without effect to submit to the emperor’ s orders, said, ‘ Will ye then fight against Caesar?’ They answered that they offered up sacrifices twice every day for the emperor and the Roman people; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter."Philo gives a similar account of this transaction. See Lardner’ s Credibility, Works, vol. i. p. 97, etc

It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from persecuting the Christians; and Then had the Churches rest throughout all Judea and Galilee, and Samaria; the terror occasioned by the imperial decree having spread itself through all those places

Were edified - Οικοδομουμεναι, A metaphor taken from a building

1.    The ground is marked out

2.    the ichnograph, or dimensions of the building, ascertained

3.    the foundation is digged

4.    the foundation stone laid

5.    the walls builded up with course upon course

6.    the top-stone brought on

7.    the roof raised, and the whole covered in; and

8.    the interior part fitted up and adorned, and rendered convenient for the intended inhabitant

This figure frequently occurs in the sacred writings, especially in the New Testament. It has its reason in the original creation of man: God made the first human being as a shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and refined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beautifully pointed out by St. Peter, 1Pe 2:4, 1Pe 2:5 : To whom (Jesus Christ) coming as unto a Living Stone, chosen of God and precious, ye also, as Living Stones, are Built Up a spiritual House, a holy priesthood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the Household of God, and are Built upon the Foundation of the apostles and prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building, Fitly Framed together, groweth unto a Holy Temple in the Lord: in whom ye also are Builded together for a Habitation of God, through the Spirit, Eph 2:19-22. Edification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucified; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God

Walking in the fear of the Lord - Keeping a continually tender conscience; abhorring all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking

In the comfort of the Holy Ghost - In a consciousness of their acceptance and union with God, through his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost

Were multiplied - No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible description of the righteousness, purity, and happiness of the primitive Church.

As Peter passed throughout all quarters - Δια παντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints. The Churches having rest, the apostles made use of this interval of quiet to visit the different congregations, in order to build them up on their most holy faith. Of Saul we hear no more till Act 11:30, which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that steady determinate courage by which St. Paul was so eminently distinguished; nor did he ever suffer half so much for God and his truth

To the saints - The Jews, who had been converted to Christianity

Which dwelt at Lydda - A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospolis, or the city of Jupiter.

A certain man named Eneas - This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the Aeneid; which gives an account of the misfortunes, travels, wars, etc., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some pasts of the Scriptures, Calmet makes the following judicious remarks: As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had two names, one Greek and the other Hebrew. Thus Peter was called Cephas in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in Act 9:36, Tabitha in Hebrew, and Dorcas in Greek. And the paralytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Didymus

Had kept his bed eight years - This was occasioned by a palsy; and now inveterate and hopeless, through its long standing.

Jesus Christ maketh thee whole - Not Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honor upon those primitive preachers of his word, that men might see that they were commissioned from heaven

Arise, and make thy bed - Give now full proof that Jesus Christ Has made thee whole, by arising, and by making thy bed. He was at home, and therefore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it - strew it afresh, that all might see that the cure was perfect.

All that dwelt in Lydda and Saron saw him - Saron was that champaign country that lay between Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination: it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians.

Now there was at Joppa - This was a sea-port town on the coast of the Mediterranean Sea, about a day’ s journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Jos 19:46. It is at present called Jaffa, and is still a place of considerable note

A certain disciple named Tabitha - This word is more properly Syriac than Hebrew. Tebitho is the word in the Syriac version, and is their manner of writing the Hebrew צבי tsebi , the ט teth being changed for the צ tsaddi . The word tabio , and the feminine tabitho , have the same meaning as the Hebrew צבי tsebi and the Greek Δορκας, Dorcas , and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas

This woman was full of good works - She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled up with works of piety and mercy.

She was sick, and died - Even her holiness and usefulness could not prevent her from sickness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, because of sin, though the spirit be life because of righteousness

Whom when they had washed - Having the fullest proof that she was dead, they prepared for her interment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us was the case with the body of Patroclus: -

Ὡς εἱπων, ἑταροισιν εκεκλετο διος Αχιλλευς

Αμφι πυρι Ϛησαι τριποδα μεγαν, οφρα ταχιϚ

Πατροκλον λουσειαν -

Και τοτε δη λουσαν τε, και ηλειψαν λιπ ’ ελαιῳ

- Iliad xviii. 343

"So saying, he bade his train surround with fir

A tripod huge, that they might quickly cleans

Patroclus from all stains of clotted gore

They on the blazing hearth a tripod placed

Infused the water, thrust dry wood beneath

And soon the flames, encompassing aroun

Its ample belly, warm’ d the flood within

Soon as the water in the singing bras

Simmer’ d, they bathed him, and with limpid oil Anointed

They stretch’ d him on his bed, then cover’ d hi

From head to feet with linen texture light

And with a wide unsullied mantle last.

Cowper

The waking or watching of the dead was also practised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him: -

Τοφρα δε μοι παρα νηυσι κορωνισι κεισεαι αὑτως·

Αμφι δε σε Τρωαι και Δαρδανιδες βαθυκολποι

Κλαυσονται, νυκτας τε και ηματα δακρυχεουσαι

Il. xviii. 338

- "Mean time, amon

My lofty galleys thou shalt lie, with tear

Mourn’ d day and night, by Trojan captives fai

And Dardan, compassing thy bier around.

Cowper

A similar description is given by Virgil of the funeral obsequies of Misenus, Aeneid vi. ver. 212

Nec minus interea Misenum in littore Teucri

Flebant, et cineri ingrato suprema ferebant.

Conjiciunt, etc

"Meanwhile, the Trojan troops, with weeping eyes

To dead Misenus pay his obsequies

First from the ground a lofty pile they rea

Of pitch-trees, oaks, and pines, and unctuous fir

The fabric’ s front with cypress twigs they strew

And stick the sides with boughs of baleful yew

The topmost part his glitt’ ring arms adorn

Warm waters then, in brazen cauldrons borne

Are pour’ d to wash his body, joint by joint

And fragrant oils the stiffen’ d limbs anoint

With groans and cries Misenus they deplore

Then on a bier with purple cover’ d o’ e

The breathless body, thus bewail’ d, they lay.

Dryden

These rites, in many respects, resemble those still used among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes on Gen 50:2 (note). The primitive Christians washed the bodies of their dead not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead.

Sent unto him - desiring - that he would not delay to come - Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead; for none of the apostles had as yet raised any; and if God did not choose to restore Stephen to life, this favor could not be reasonably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the απεϚειλαν of the text.

Showing the coats and garments - Χιτωνας και ἱματια, the outer and inner garments. These, it appears, she had made for the poor, and more particularly for poor widows, in whose behalf she had incessantly labored.

Peter put them all forth, and kneeled down and prayed - It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber

And turning - to the body - Σωμα, The lifeless body, for the spirit had already departed

Said, Tabitha, arise - During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word

And when she saw Peter, she sat up - As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remembrance of the glories she had now lost fill her with dislike to all the goods of earth? No: for

1.    As a saint of God, her Maker’ s will must be hers; because she knew that this will must be ever best

2.    It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight.

Saints and widows - In primitive times the widows formed a distinct part of the Christian Church.

Many believed in the Lord - That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the means of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both builded up and multiplied.

He tarried many days in Joppa - Taking advantage of the good impression made on the people’ s minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith

Simon a tanner - Whether the original word βυρσευς signifies a tanner or a currier, is of little consequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Simon had his house by the sea side. See Act 10:6. Of the trade itself the Talmudists speak with great contempt; they reckon it among blemishes. See proofs in Schoettgen

1.    Thus terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, Act 2:1, and continued to the resurrection of Dorcas; a period of about eight years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called before Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the following chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was a light to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded, and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, Rom 11:22. Thou canst only stand by faith; and be not high-minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life

2.    The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the impression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conversion he ever appealed to, as the most proper apology for his conduct; and, on several most important occasions, he not only refers to it, but enters into a detail of its circumstances, that his hearers might see that the excellency of the power was of God and not of man

Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a successful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove; and, an matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doctors the synagogue had ever produced. He was evidently master of the three great languages which were spoken among the only people who deserved the name of nations - the Hebrew, and its prevailing dialect, the Chaldio-Syriac; the Greek, and the Latin; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of his conversion forbid the supposition: they do more; they render it impossible. One consideration on this subject will prove that imposture in this case was impossible: he had no communication with Christians; the men that accompanied him to Damascus were of his own mind - virulent, determined enemies to the very name of Christ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such company, no cheat could be practised. But was not he the deceiver? The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Christianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Roman superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so circumstanced, could any man, who possessed even the most moderate share of common sense, expect secular emolument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Christianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth; so that he counted all things dross and dung in comparison of the excellency of its knowledge. Had he continued a Jew he would have infallibly risen to the first dignities and honors of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honor and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable consequences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional sufferings, and the issue of his journey must be a violent death

The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he became a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest conviction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul’ s call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he professed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in blood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity; his writings, the fullest exhibition and defense of its doctrines; and his life and death, a glorious illustration of its principles. Armed with this history of Paul’ s conversion and life, the feeblest believer needs not fear the most powerful infidel. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance?

31.Then the Churches Luke’s meaning is, that the enemies of the gospel were greatly provoked by Paul’s presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of the enemies? And yet this is no reproach to him, as if he had been, as it were, some trumpet in war; but Luke doth rather commend him for this, because he made the wicked run mad, only with the smell of him when he was near them. For Christ meant so to triumph in him, that he might be no less a trouble than an ornament to his Church.

Therefore we are taught by this example that those are not by and by ⁶²⁹ to be condemned, who inflame the madness of the wicked more than others; which admonition is not a little profitable. For as we are too dainty and too much besotted with the love of our own rest, so we be also sometimes angry with the best and most excellent servants of Christ, if we think that through their vehemency the wicked are pricked forward to do hurt; and by this means we do injury to the Spirit of God, whose force and speech kindleth all that flame.

And whereas Luke saith, that the Churches had peace, let us know that it was not continual, but because the Lord granted his servants some short breathing. For thus doth he bear with ⁶³⁰ our infirmity, when he appeaseth or mitigateth the winds and storms of persecutions, lest if they should hold on still, they should urge us out of measure. And this blessing is not to be despised, neither is it any common blessing, when as the Churches have peace. But Luke addeth other things, which are of far more value; to wit, that the Churches were edified, they walked in the fear of God, and they were filled with the consolation of the Spirit. For as we are wont to riot and exceed in time of peace, the Churches are more happy, for the most part, amidst the tumults of war, than if they should enjoy what rest they would desire. But and if holy conversation, and the consolation of the Spirit, whereby their state doth flourish, be taken away, they lose not only their felicity, but they come to nought. Therefore, let us learn not to abuse external peace in banqueting and idleness; but the more rest we have given us from our enemies, to encourage ourselves to go forward in godliness whilst we may. And if at any time the Lord let loose the bridle to the wicked to trouble us, let the inward consolation of the Spirit be sufficient for us. Finally, as well in peace as in war, let us always joyfully go forward toward him who hath a reward for us. ⁶³¹

Edification may be taken either for increase; to wit, whilst the Churches are augmented with the number of the faithful, or for their going forward who are already in the flock; to wit, whilst they have new gifts given them, and have greater confirmation of godliness. In the first signification it shall be referred unto the persons; in the second unto the gifts of the Spirit. I embrace both willingly; that there were some every now and then gathered unto the Church who were strangers before, and those who were of the household of the Church did increase in godliness and other virtues. Furthermore, the metaphor of a building is very convenient, because the Church is the temple and house of God, and every one of the faithful is also a temple, (Tit 3:15; 1Co 3:16.) The two things which follow, that they walked in the fear of God, and that they were filled with the consolation of the Spirit, are parts of that edification. Therefore, though the Churches had peace, yet they were not drunken with delights and earthly joy, but, trusting to God’s help, they were more emboldened to glorify God.

32. Luke setteth down how the Church was increased by miracles. And he reciteth two miracles: That a man who had been bedrid eight years, having the palsy, was suddenly healed; and that a certain woman was raised from death. First, he saith, that as Peter walked throughout all, he came to Lydda. And by all understand not Churches, but the faithful, because it is in Greek of the masculine gender, though that skilleth not much for the sense. And it was meet that the apostles, who had no certain place of abode, should wander hither and thither as occasion was offered. Wherefore, whilst they are all occupied in divers parts, Peter took upon him this charge, whereby the foolishness of the Papists is refuted, who gather Peter’s primacy by the authority which he had to visit; as if the rest of the apostles did live idly at Jerusalem like private men, when Peter did visit the Churches. Again, admit we grant that Peter was the chief apostle, which thing the Scripture showeth oftentimes, doth it thereupon follow that he was the head of the world? But would to God the bishop of Rome, who will be counted Peter’s successor, would travel as he did to animate the brethren, and would every where prove indeed that he is the apostle of Christ. Now, he which out of his throne doth with more than tyrannous lordship oppress all the Churches, pretendeth that Peter did visit the Churches with great pains.

Which dwelt at Lydda Lydda, which was afterward called Diospolis, was situated not far from the Mediterranean Sea, being a renowned city as well for antiquity as also for many gifts. Joppa was nigh to this city, which had a famous haven, though very full of rocks. The city itself stood upon a high cliff, whence they might see to Jerusalem. At this day there is nothing to be seen there but the ruinous walls of the old city, save only that the haven remaineth, which they call most commonly Japhet. It should seem that Luke nameth Assaron as some town or city. Jerome mentioneth Saron, and thinketh that thereby is meant the whole plain lying between Cesarea and Joppa. But because Jerome showeth no reason why he should change the reading which is commonly used, I admit that willingly which Luke’s text showeth me, to wit, that it was a city hard by. But I do not contend about this matter; as I do not ambitiously gather those things which may serve for a vain brag, because it shall be sufficient for the godly readers to know those things which make to Luke’s meaning.

34.Jesus Christ maketh thee whole It is certain that the apostles would never have attempted the doing of miracles, unless they had been first certified of the will of God, whereupon the effect did depend. For they had no such power of the Spirit given them that they could heal whatsoever sick persons they would; but as Christ himself used a measure in his miracles, so he would have his apostles to work no more than he knew were profitable. Therefore Peter did not rashly break out into these words; because he might have set himself to be laughed at, unless he had already known the will of God. It may be that he prayed apart. The Spirit who was the author of all miracles, and which wrought by the hand of Peter, did even then direct his tongue, and did move his heart by a secret inspiration. And in these words Peter showeth plainly that he is only the minister of the miracle, and that it proceedeth from the power of Christ; that he may by this means extol the name of Christ alone.

Make thy bed These circumstances do amplify the glory of the miracle, in that he doth not only recover strength to rise, but is also able to make his own bed, who could move no member before. To the same end tendeth the continuance of the disease; for a palsy of eight years’ continuance is not easily cured. In like sort is he said to have laid in his bed, that we may know that all his members were lame; for it was a little bed wherein they were wont to rest at noon. Whereas AEneas was so ready to make trial of his members, he thereby declared the obedience of his faith. For although he perceived the strength which was given him, ⁶³² yet he was most of all moved with the efficacy of the words, to rise.

35.And all those His meaning is, that the miracle was published abroad, and was known throughout the whole city. For when the Scripture saith all, it doth not comprehend every one how many so ever it noteth; but it putteth all for the more part, or for many, or for the common sort of men. Therefore, the sense is, that whereas there was but a small number of godly men there, a great part of the people became members of the Church. And in this clause is expressed the fruit of the miracle, because they embraced Christ and his gospel. Wherefore those men corrupt miracles, whosoever they be, which look only upon men, and do not turn their eyes toward this end, that being instructed concerning the power and grace of Christ, they may stick only to him. Therefore that token of Christ’s divine power which he showed was the beginning of turning to him. ⁶³³

36. There followeth a more famous token of Christ’s power, by how much it is more hard to restore life to a dead body, than to restore health to a man that is sick. But Luke doth first commend the person of Tabitha on whom the miracle was showed, and that with a double title; to wit, that she was Christ’s disciple, and that she approved her faith with good works and alms. He hath oftentimes already put this word disciple for a Christian man; and lest we should think that that name was proper to men only, he attributeth the same to a woman. And this title teacheth us that Christianity cannot be without doctrine; and that that form of learning is prescribed, that the same Christ may be Master to all. This is the chiefest praise, this is the beginning of holy life, this is the root of all virtues, to have learned of the Son of God the way to live, and the true life. The fruits of good works proceed afterward from faith. By good works I mean the duties of love, wherewith our neighbors are helped; and Luke placeth the chief kind in alms. The commendation of liberality is great, because, as the Holy Ghost doth witness, it containeth in itself the sum of a godly and perfect life. Now we see what titles Tabitha hath. For religion toward God or faith goeth first; secondly, that she exercised herself in helping the brethren, and specially in relieving the poverty of the poor. For by use it is come to pass, that all that help wherewith the poor, and those which are in misery, are helped, is called ελεημοσυνη. Tabitha is rather a Syrian word than an Hebrew, which Luke did turn into Greek, that we might know that it was not like to the virtues of the holy women, and that she was debased in such a simple name; ⁶³⁴ for Dorcas signifieth a goat; but the holiness of her life did easily wipe away the blot of a name not very seemly.

37.It happened that she was sick He saith in plain words that she was sick, that he may the more plainly express her death which followed. To the same end he saith that the corpse was washed and laid in an upper chamber; therefore, these circumstances serve to make the miracle to be believed. Whereas they carry her not straightway to the grave, but lay her in the upper part of the house, that they may keep her there, we may thereby gather that they had some hope of recovering her life. It is likely that the rite of washing, whereof Luke maketh mention, was most ancient; and I do not doubt but that it came from the holy fathers by continual course of times, as if it had been delivered from hand to hand, that in death itself some visible and of the resurrection might comfort the minds of the godly, and lift them up unto some good hope; to wit, seeing the manifestation of eternal life was not so evident, yea, seeing that Christ, the pledge and substance of eternal life, was not as yet revealed, it was requisite that both the obscurity of doctrine, and also the absence of Christ, should be supplied by such helps. Therefore they washed the bodies of the dead, that they might once ⁶³⁵ stand before the judgment-seat of God, being clean. ⁶³⁶ Finally, there was the same reason for washing the dead which was for the living; the daily washing put them in mind of this, that no man can please God save he who should be purged from his filthiness. So, in the rite of burying, God would have some sign extant whereby men might be admonished that they went polluted out of this life by reason of that filthiness which they had gathered in the world. Washing did no more help those which were dead than burial, but it was used to teach the living; ⁶³⁷ for because death hath some show of destruction, lest it should extinguish the faith of the resurrection, it was requisite that contrary shows should be set against it, that they might represent life in death. The Gentiles also took to themselves this ceremony, for which cause Ennius saith, A good woman did wash and anoint Tarquinius’s corpse. But (their) imitation was but apish ⁶³⁸ in this thing, as in all other ceremonies. And Christians also have taken to themselves this example unadvisedly, as if the observation of a figure used under the law ought to continue always; for at the beginning of the gospel, although the necessity were abolished, yet the use was lawful, until such time as it might grow out of use in tract of time. But the monks do at this day no less imitate Judaism than did the Gentiles in times past, without choice and judgment, for they wash corpses, that they may bury Christ in shadows, which, being buried with him in his grave, ought never to have been used any more.

38.The disciples, which had heard, The washing of the corpse showeth that the disciples knew not what would come to pass, for by this means they make the corpse ready to be buried. Yet this is some token of hope, that they lay her in an upper chamber, and send to Peter. Furthermore, they murmur not against God, neither do they cry out that it is an unmeet thing; but they humbly crave God’s help, not that they will make Tabitha immortal, but their only desire is to have her life prolonged for a time, that she may yet profit the Church.

39.And Peter arose It is doubtful whether the messengers declared to Peter the (matter and) cause why they fet [sent for] him; yet it is more like to be true, that they requested him absolutely that he would come to work a miracle. But there ariseth another question, whether he knew God’s purpose or not? First, if he should mistrust the success, he should go with them unadvisedly? I answer, although he did not yet know what the Lord would do, yet can he not be blamed for yielding to the request of the brethren. Also, there were other reasons why he should come; to wit, to mitigate their sorrow; to strengthen them with godly exhortations, lest they should faint, being discouraged with the death of one woman; to establish the Church, which was as yet tender, and but as it were an infant. Lastly, this one thing ought to have been sufficient for him, because in refusing he should have been thought proudly to despise his brethren, notwithstanding we must know this also, that so often as the Lord determined to work some miracle by his apostles, he did always direct them by the secret motion of the Spirit. I do not doubt but that although Peter were not yet certain of the life of Tabitha, yet did he undoubtedly perceive that God was his guide and conductor in that journey, so that he addressed himself to go not unadvisedly, though being uncertain of the event. ⁶³⁹

All the widows Luke expresseth in this place the cause for which Tabitha was raised from death; to wit because God pitied the poor, and did at their desire restore the woman to life. There were also other ends. For seeing she liveth two lives, those virtues which Luke commended before are adorned in her person, but the chief end is, that the glory of Christ may be set forth. For God could have kept her alive longer; neither doth he change his purpose, as being moved with repentance when he doth restore her to life again, but because many of the disciples were weak and novices, who had need of confirmation, God declareth by the second life of Tabitha, that his Son is author of life. Therefore God did respect the poor and widows in such sort, that, by relieving their poverty, he established in their minds the faith of his gospel; for in this miracle he gave ample matter of profiting.

40.When they were all put forth When as he taketh a time to pray, he seemeth as yet to doubt what will be the end. When he healed AEneas he brake out into these words, without making any stop, AEneas, Jesus Christ make thee whole. But as the operation of the Spirit is not always alike and the same, it may be that though he knew the power of God, yet he went forward unto the miracle by degrees. Yet it seemeth to be an absurd thing, that he putteth all the saints out of the chamber, for whom it had been better to have seen it with their eyes. But because the Lord had not as yet revealed the time when, and the manner how, he would show forth his power, he desired to be alone, that he might the more fitly pray. Also it might be, that he knew some other reason which moved him to do this, which we know not. It is recorded in the Sacred History, (1Kg 17:23,) that Elias did the same. For he being alone, and not so much as the mother of the child with him, doth stretch himself thrice upon the dead corpse. For the Spirit of God hath his vehement motions, which, if any man will square out according to the common use of men, or measure by the sense of the flesh, he shall do wickedly and unjustly. We must this think, when as Peter, as it were doubting, seeketh a by place, he preventeth superstition, lest any man should ascribe to his power the work of God, whereof he was only a minister, For he which withdrew himself from company, and did pray so instantly, did plainly confess that the matter was not in his own hand. Therefore, when Peter wisheth to know what pleaseth the Lord, he confesseth that he alone was the author of the work. Kneeling in time of prayer is a token of humility, which hath a double profit, that all our members may be applied unto the worship of God, and that the external exercise of the body may help the weakness of the mind; but we must take heed so often as we kneel down, that the inward submission of the heart be answerable to the ceremony, that it be not vain and false. ⁶⁴⁰

Turning towards the corpse This seemeth also to be contrary to reason, that he speaketh unto a corpse without feeling; but this speaking unto the dead corpse was one point of the vehemency whereunto the Spirit of God enforced Peter. And if any man desire a reason, this form of speech doth more lively express the power of God in raising the dead, than if it should be said in the third person, let this body receive life again and live. Therefore, when as Ezekiel doth shadow the deliverance of the people under a figure of the resurrection:

“O dead bones,” (saith he,) “hear the word of the Lord,”
(Eze 37:4.)

And Christ saith,

“The time shall come when the dead shall hear
the voice of the Son of God,”
(Joh 5:25.)

For this was indeed the voice of Christ, which was uttered by the mouth of Peter, and gave [back] breath to the body of Tabitha. The circumstances following serve to confirm the certainty of the miracle.

41. Luke repeateth, again, in the end that she was showed openly to the disciples; whence we gather that she was raised again, rather for other men’s sake than for her own. Brain-sick fellows, ⁶⁴¹ who dream that the soul of man is only a blast which vanisheth away until the day of the resurrection, snatch at this place to prove their doting withal. To what end was it (say they) to call back the soul of Tabitha into the prison of the body, where it should suffer such misery, if it were received into blessed rest? As if it were not lawful for God to have respect of his glory as well in death as in life; and as if this were not the true felicity of the godly to live and die to him, yea, as if Christ were not to us a vantage, as well by living as dying, (Phi 1:21,) when we dedicate ourselves to him. Therefore, there shall no inconvenience follow, if the Lord had greater respect to his own glory than to Tabitha, although, as the commodity ⁶⁴² of the faithful is always annexed to the glory of God, this turned to her greater good that she revived, that she might be a more excellent instrument of God’s goodness and power.

42.And many believed Now appear manifold fruits of the miracle, for God comforted the poor, a godly matron was restored to the Church, in whose death it suffered great loss, and many are called unto the faith; for although Peter were [had been] a minister of so great power, yet he keepeth not the men in [on] himself; but doth rather direct them unto Christ.

43. When as he saith that Peter dwelt with a tanner, we may hereby gather of what manner of men the church of Joppa did consist, for if the chieftains of the city had been converted to Christ, some one of them would have lodged Peter; for it had been too cruel a thing to suffer an apostle of Christ to be so despised. Therefore, the Lord did gather together there, as every where, a church of the common sort of men, that he might throw down the pride of the flesh; and also thereby appeareth Peter’s courtesy, in that he vouchsafeth to lodge with a man of that calling; although it seemeth that he was rather a merchant of some good estimation, than one of the basest sort of workmen. For Luke will say afterwards that there were there some which ministered unto Peter, whereby it appeareth that he was well and honestly used.

This period of "rest" from persecution, after Paul left Jerusalem and returned to his home town of Tarsus, capital of the Roman province of Cilicia, lasted about ten years."

The apostles were enabled to perform many miracles, as evidence of the authenticity of their preaching (Heb 2:3, Heb 2:4) since the New Testament was not yet written. This was the first occasion, however, when one of them actually called a dead person back to life. The one other occasion, through Paul, is given in Act 20:7-12."

the churches : Act 8:1; Deu 12:10; Jos 21:44; Jdg 3:30; 1Ch 22:9, 1Ch 22:18; Psa 94:13; Pro 16:7; Isa 11:10; Zec 9:1; Heb 4:9

were edified : Rom 14:19; 1Co 3:9-15, 1Co 14:4, 1Co 14:5, 1Co 14:12, 1Co 14:26; 2Co 10:8, 2Co 12:19, 2Co 13:10; Eph 4:12, Eph 4:16, Eph 4:29; 1Th 5:11; 1Ti 1:4; Jud 1:20

and walking : Neh 5:9, Neh 5:15; Job 28:28; Psa 86:11, Psa 111:10; Pro 1:7, Pro 8:13, Pro 14:26, Pro 14:27, Pro 16:6; Pro 23:17; Isa 11:2, Isa 11:3, Isa 33:6; 2Co 7:1; Eph 5:21; Col 1:10

and in : Joh 14:16-18; Rom 5:5, Rom 14:17, Rom 15:13; Gal 5:22, Gal 5:23; Eph 1:13, Eph 1:14; Eph 6:18, Eph 6:19; Phi 2:1; 2Th 2:16, 2Th 2:17

were multiplied : Act 6:7, Act 12:24; Est 8:16, Est 8:17; Zec 8:20-23

Cir am 4041, ad 37

as : Act 1:8, Act 8:14, Act 8:25; Gal 2:7-9

the saints : Act 9:13, Act 9:41, Act 26:10; Psa 16:3; Pro 2:8; Mat 27:52; Rom 1:7; Eph 1:1; Phi 1:1

Lydda : Act 9:38

which : Act 3:2, Act 4:22, Act 14:8; Mar 5:25, Mar 9:21; Luk 13:16; Joh 5:5, Joh 9:1, Joh 9:21

and was : Mar 2:3-11

Jesus Christ : Act 3:6, Act 3:12, Act 3:16, Act 4:10, Act 16:18; Mat 8:3, Mat 9:6, Mat 9:28-30; Joh 2:11

all : Act 4:4, Act 5:12-14, Act 6:7, Act 19:10,Act 19:20; Psa 110:3; Isa 66:8

Saron : 1Ch 5:16

turned : Act 9:42, Act 11:21, Act 15:19, Act 26:18-20; Deu 4:30; Psa 22:27; Isa 31:6; Lam 3:40; Hos 12:6, Hos 14:2; Joe 2:13; Luk 1:16, Luk 1:17; 2Co 3:16; 1Th 1:9, 1Th 1:10

Joppa : Act 10:5; 2Ch 2:16; Ezr 3:7; Jon 1:3

Dorcas : or, Doe or, Roe, Pro 5:19; Son 2:9, Son 3:5, Son 8:14

full : Joh 15:5, Joh 15:8; Eph 2:10; Phi 1:11; Col 1:10; 1Th 4:10; 1Ti 2:9, 1Ti 2:10, 1Ti 5:10; Tit 2:7, Tit 2:14, Tit 3:8; Heb 13:21; Jam 1:27

almsdeeds : Act 10:4, Act 10:31

she was : Joh 11:3, Joh 11:4, Joh 11:36, Joh 11:37

in an : Act 1:13, Act 20:8; Mar 14:15

Lydda : Act 9:32, Act 9:36

desiring : 2Ki 4:28-30

delay : or, be grieved

and all : Act 9:41, Act 8:2; 2Sa 1:24; Pro 10:7; 1Th 4:13

and showing : Act 9:36, Act 20:35; Job 31:19, Job 31:20; Pro 31:30,Pro 31:31; Mat 25:36-39, Mat 26:11; Mar 14:8; Joh 12:8; 2Co 8:12; Eph 4:28; 1Th 1:3; Jam 2:15-17; 1Jo 3:18

while : Ecc 9:10; Mat 17:17; Luk 24:44; Joh 17:12

put : Mar 5:40, Mar 9:25; Luk 8:54

and kneeled : Act 7:60, Act 20:36, Act 21:5

and prayed : 1Ki 17:19-23; 2Ki 4:32-36; Mat 9:25

she opened : Mar 5:41, Mar 5:42; Joh 11:43, Joh 11:44

he gave : Act 3:7; Mar 1:31

widows : Act 6:1; Job 29:13; Psa 146:9; Luk 7:12, he presented, Act 20:12; Gen 45:26; 1Ki 17:23; Luk 7:15

and many : Act 9:35, Act 11:21, Act 19:17, Act 19:18; Joh 11:4, Joh 11:45, Joh 12:11, Joh 12:44

one : Act 10:6, Act 10:32

Then had the churches rest - That is, the persecutions against Christians ceased. Those persecutions had been excited by the opposition made to Stephen Act 11:19; they had been greatly promoted by Saul Act 8:3; and they had extended doubtless throughout the whole land of Palestine. The precise causes of this cessation of the persecution are not known. Probably they were the following:

(1) It is not improbable that the great mass of Christians had been driven into other regions by these persecutions.

\caps1 (2) h\caps0 e who had been most active in exciting the persecution; who was, in a sort, its leader, and who was best adapted to carry it on, had been converted. He had ceased his opposition; and even he was now removed from Judea. All this would have some effect in causing the persecution to subside.

\caps1 (3) b\caps0 ut it is not improbable that the state of things in Judea contributed much to turn the attention of the Jews to other matters. Dr. Lardner accounts for this in the following manner: "Soon after Caligula’ s accession, the Jews at Alexandria suffered very much from the Egyptians in that city, and at length their oratories there were all destroyed. In the third year of Caligula, 39 a.d., Petronius was sent into Syria, with orders to set up the emperor’ s statue in the temple at Jerusalem. This order from Caligula was, to the Jews, a thunderstroke. The Jews must have been too much engaged after this to mind anything else, as may appear from the accounts which Philo and Josephus have given us of this affair. Josephus says ‘ that Caligula ordered Petronius to go with an army to Jerusalem, to set up his statue in the temple there; enjoining him, if the Jews opposed it, to put to death all who made any resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea with three legions and a large body of auxiliaries raised in Syria. "All were hereupon filled with consternation, the army being come as far as Ptolemais."See Lardner’ s Works , vol. i, pp. 101, 102, London edition, 1829.

Philo gives the same account of the consternation as Josephus (Philo, DeLegat. a.d. Cai., pp. 1024, 1025). He describes the Jews "as abandoning their cities, villages, and open country; as going to Petronius in Phoenicia, both men and women, the old, the young, the middle-aged; as throwing themselves on the ground before Petronius with weeping and lamentation,"etc. The effect of this consternation in diverting their minds from the Christians can be easily conceived. The prospect that the images of the Roman emperor were about to be set up by violence in the temple, or, that in case of resistance, death or slavery was to be their portion, and the advance of a large army to execute that purpose, all tended to throw the nation into alarm. By the providence of God, therefore, this event was permitted to occur to divert the attention of bloody-minded persecutors from a feeble and bleeding church. Anxious for their own safety, the Jews would cease to persecute the Christians, and thus, by the conversion of the main instrument in persecution, and by the universal alarm for the welfare of the nation, the trembling and enfeebled church was permitted to obtain repose. Thus ended the first general persecution against Christians, and thus effectually did God show that he had power to guard and protect his chosen people.

All Judea, and Galilee, and Samaria - These three places included the land of Palestine. See the notes on Mat 2:22. The formation of churches in Galilee is not expressly mentioned before this; but there is no improbability in supposing that Christians had traveled there, and had preached the gospel. Compare Act 11:19. The formation of churches in Samaria is expressly mentioned, Acts 8.

Were edified - Were built up, increased, and strengthened. See Rom 14:19; Rom 15:2; 1Co 8:1.

And walking - Living. The word is often used to denote "Christian conduct, or manner of life,"Col 1:10; Luk 1:6; 1Th 4:1; 1Jo 2:6. The idea is that of travelers who are going to any place, and who walk in the right path. Christians are thus travelers to another country, an heavenly.

In the fear of the Lord - Fearing the Lord; with reverence for him and his commandments. This expression is often used to denote "piety"in general, 2Ch 19:7; Job 28:28; Psa 19:9; Psa 111:10; Pro 1:7; Pro 9:10; Pro 13:13.

In the comfort of the Holy Ghost - In the consolations which the Holy Spirit produced, Joh 14:16-17; Rom 5:1-5.

Were multiplied - Were increased.

To the saints - To the Christians.

Which dwelt at Lydda - This town was situated on the road from Jerusalem to Caesarea Philippi. It was about 10 or 12 miles southeast from Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the Crusades, it has been called by the Christians George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says that in this city the Emperor Justinian erected a church.

Eneas - This is a Greek name; and probably he was a Hellenist. See the notes on Act 6:1.

Sick of the palsy - See the notes on Mat 4:24.

Maketh thee whole - Cures thee. Peter claimed no power to do it himself. Compare Act 3:6, Act 3:16; Act 4:10.

Make thy bed - This would show that he was truly healed. Compare Mat 9:6; Mar 2:9, Mar 2:11; Joh 5:11-12.

And all - The mass, or body of the people. The affliction of the man had been long, and was probably well known; the miracle would be celebrated, and the effect was an extensive revival of religion.

Saron - This was the champaign, or open country, usually mentioned by the name of "Sharon"in the Old Testament, 1 Ch Act 9:16; Act 27:29; Ca. Act 2:1; Isa 33:9. It was a region of extraordinary fertility, and the name was almost proverbial to denote "any country of great beauty and fertility."Compare Isa 33:9; Isa 35:2; Isa 65:10. It was situated south of Mount Carmel, along the coast of the Mediterranean, extending to Caesarea and Joppa. Lydda was situated in this region.

Turned to the Lord - Were converted; or received the Lord Jesus as the Messiah, Act 11:21; 2Co 3:16.

At Joppa - This was a seaport town situated on the Mediterranean, in the tribe of Dan, about 30 miles south of Caesarea, and 45 northwest of Jerusalem. It was the principal seaport of Palestine; and hence, though the harbor was poor, it hind considerable celebrity. It was occupied by Solomon to receive the timber brought for the building of the temple from Tyre 2Ch 2:16, and was used for a similar purpose in the time of Ezra, Ezr 3:7. The present name of the town is Jaffa. It is situated on a promontory jutting out into the sea, rising to the height of about 150 feet above its level, and offering on all sides picturesque and varied prospects. "It owes its existence to the low ledge of rocks which extends into the sea from the extremity of the little cape on which the city stands, and forms a small harbor. Insignificant as it is, and insecure, yet there being no other on all this coast, it was sufficient to cause a city to spring up around it even in the earliest times, and to sustain its life through numberless changes of dynasties, races, and religions down to the present hour. It was, in fact, the only harbor of any notoriety possessed by the Jews throughout the greater part of their national existence. To it the timber for both the temples of Jerusalem was brought from Lebanon, and no doubt a lucrative trade in cedar and pine was always carried on through it with the nations who had possession of the forests of Lebanon. Through it also nearly all the foreign commerce of the Jews was conducted until the artificial port of Caesarea was built by Herod. Here Jonah came to find a ship in which to flee from the presence of the Lord, and from it he sailed for Tarshish.

"Twenty-five years ago the inhabitants of city and gardens were about 6000; now there must be 15,000 at least, and commerce has increased at even a greater ratio. Several sources of prosperity account for the existence and rapid increase of Jaffa. It is the natural landing-place of pilgrims to Jerusalem, both Christians and Jews, and they have created a considerable trade. The Holy City itself has also been constantly rising in importance during the present generation. Then there are extensive soap factories, not only here, but in Ramleh, Lydd, Nablus, and Jerusalem, much of which is exported from this port to all the cities along the coast, to Egypt, and even to Asia Minor through Tarsus. The fruit trade from Jaffa is likewise quite considerable, and lately there have been large shipments of grain to Europe. Add to this that silk is now being cultivated extensively along the river ‘ Aujeh, and in the gardens about the city, and the present prosperity of Jaffa is fully explained.

"Jaffa is celebrated in modern times for her gardens and orchards of delicious fruit more than for anything else. They are very extensive, flourishing, and profitable, but their very existence depends upon the fact that water to any amount can be procured in every garden, and at a moderate depth. The entire plain seems to cover a river of vast breadth, percolating through the sand en route to the sea. A thousand Persian wheels working night and day produce no sensible diminution, and this exhaustible source of wealth underlies the whole territory of the Philistines down to Gaza at least, and probably much further south.

"The fruits of Jaffa are the same as those of Sidon, but with certain variations in their character. Sidon has the best bananas, Jaffa furnishes the best pomegranates. The oranges of Sidon are more juicy and of a richer flavor than those of Jaffa; hut the latter hang on the trees much later, and will bear to be shipped to distant regions. They are therefore more valuable to the producer. It is here only that you see in perfection fragrant blossoms encircling golden fruit. In March and April these Jaffa gardens are indeed enchanting. The air is overloaded with the mingled spicery of orange, lemon, apple, apricot, quince, plum, and china trees in blossom. The people then frequent the groves, sit on mats beneath their grateful shade, sip coffee, smoke the argela, sing, converse, or sleep, as best suits their individual idiosyncrasies, until evening, when they slowly return to their homes in the city. To us of the restless West, this way of making kaif soon wearies by its slumberous monotony, but it is Elysium to the Arabs.

"I have been strolling along the streets, or rather street of Jaffa, for there seems to be but one, and a more crowded thoroughfare I never saw. I had to force my way through the motley crowd of busy citizens, wild Arabs, foreign pilgrims, camels, mules, horses, and donkeys. Then what a strange rabble outside the gate, noisy, quarrelsome, ragged, and filthy! Many are blind, or at least have some painful defect about their eyes, and some are leprous. The peasants hereabout must be very poor, to judge by their rags and squalid appearance. I was reminded of Dorcas and the widows around Peter exhibiting the coats and garments which that benevolent lady had made, and I devoutly hoped she might be raised again, at least in spirit, for there is need of a dozen Dorcas societies in Jaffa at the present time. " The Land and the Book "(Thomson), vol. 2, pp. 271-281.

Tabitha - This word is properly Syriac, and means literally the "gazelle"or "antelope."The name became an appellation of a female, probably on account of the beauty of its form. "It is not unusual in the East to give the names of beautiful animals to young women"(Clark). Compare Son 2:9; Son 4:5.

Dorcas - A Greek word signifying the same as Tabitha. Our word "doe"or "roe"answers to it in signification.

Full of good works - Distinguished for good works. Compare 1Ti 2:10; Tit 2:7.

And almsdeeds - Acts of kindness to the poor.

Whom, when they had washed - Among most people it has been customary to wash the body before it is buried or burned. They prepared her in the usual manner for interment.

In an upper chamber - See the notes on Act 1:13. There is no evidence that they expected that Peter would raise her up to life.

Was neigh to Joppa - See the notes on Act 9:32.

They sent unto him ... - Why they sent is not affirmed. It is probable that they desired his presence to comfort and sustain them in their affliction. It is certainly possible that they expected he would restore her to life; but as this is not mentioned; as the apostles had as yet raised up no one from the dead; as even Stephen had not been restored to life, we have no authority for assuming, or supposing, that they had formed any such expectation.

Then Peter arose - See the notes on Luk 15:18.

And all the widows - Whom Dorcas had benefited by her kindness. They had lost a benefactress; and it was natural that they should recall her kindness, and express their gratitude, by enumerating the proofs of her beneficence. Each one would therefore naturally dwell on the kindness which had been shown to herself.

But Peter put them all forth - From the room. See a similar case in Mat 9:25. Why this was done is not said. Perhaps it was because he did not wish to appear as if seeking publicity. If done in the presence of many persons, it might seem like ostentation. Others suppose it was that he might offer more fervent prayer to God than he would be willing they should witness Compare 2Ki 4:33.

Tabitha, arise - Compare Mar 5:41-42.

He presented her alive - He exhibited, or showed her to them alive. Compare 1Ki 17:23.

And many believed ... - A similar effect followed when Jesus raised up Lazarus. See Joh 12:11.

This was the first miracle of this kind that was performed by the apostles. The effect was that many believed. It was not merely a work of benevolence, in restoring to life one who contributed largely to the comfort of the poor, but it was a means of extending and establishing, as it was designed doubtless to do, the kingdom of the Saviour.

Then had the churches rest when Paul was sent away, against whom they had the greater spite, as having been as zealous a persecutor as any amongst them.

And were edified: the church is frequently compared to a building, and every believer to the temple of God, 1Co 3:16 , and 1Co 6:19 , which God dwells in; from whence this metaphor is taken.

Walking in the fear of the Lord: walking is a progressive notion, and so is building and adding to a structure till it come to perfection; which signifies that these believers increased daily in the knowledge of God, in true piety and charity, &c.

In the comfort of the Holy Ghost the word also signifies the exhortation of the Holy Ghost; such exhortations as were given from God by the apostles: to be sure, the comforts of the Spirit are not without our obedience to the commandments of God; and it seems to be given here as the reason why the churches were edified, and did thus increase, because believers walked in the fear of the Lord; and nothing persuades more effectually to the embracing of religion, than the holy living of such as make profession of it.

Throughout all quarters where the disciples that were dispersed had planted churches.

Saints: see Act 9:13 .

Lydda a little town about the west bank of the Jordan, not far from the Mediterranean Sea.

It is supposed this Aeneas was a Jew, though now living at Lydda; and that St. Luke here names him by the name the Grecians called him by, he being amongst his own countrymen called Hillel.

Kept his bed eight years to show the difficulty of the cure, and greatness of the miracle.

Jesus Christ maketh thee whole: these words are not a prayer, (though they were not spoken without Peter’ s lifting up his heart to Christ in prayer), but a promise to this sick man of health and recovery, declaring from whom he should receive it, that he might know whom to acknowledge and thank for it.

Arise, and make thy bed: our Saviour bids the sick of the palsy to arise, and take up his bed, Mar 2:11 ; and so he commands the impotent man, Joh 5:8 . Here St. Peter bids this paralytic to make his bed; which seems more strange, being he was commanded to arise, so that now he should have no need of having his bed made; but it is easily answered, that being it was only intended to show how fully he was cured, the making of his bed did as much prove, both to himself and others, that he was recovered, as any thing else could do.

Lydda: see Act 9:32 . Saron is the name of a city, 1Ch 5:16 , but here it is rather the name of a country, (which the masculine article usually shows), lying between Mount Tabor and the lake of Tiberias, a very fruitful plain, 1Ch 27:29 Son 2:1 .

Turned to the Lord to the owning of his truth. Error (if in fundamentals) keeps us from God.

Joppa a post town: see Act 10:5 . These circumstances of places and persons are set down to evidence the certainty of the history.

Tabitha according to the Syriac dialect, then in use amongst the Jews, and Dorcas as she was called amongst the Greeks; it being common for the same person to have two names, one Hebrew and the other Greek, as Thomas, who was called Didymus, and Cephas, who was called Peter.

Full of good works she was rich in good works, which are the best riches, last longest, and go farthest.

They washed the dead, and anointed them, to fit them for their burying, and especially to show their hope of the resurrection; which some think St. Paul alludes unto, 1Co 15:29 .

They sent for Peter, that he might come to comfort those that were concerned in the great loss of so good a woman, and, it may be, not without some hopes of her recovery by a miracle from St. Peter; which is the likelier, because they so much hasten his coming to them, she being already dead, and they preparing for her burial.

It was strange that Peter should be sent for, or that he should go on such an account, viz. to raise one that was dead; but God, who had ordered this miracle for the manifestation of his truth and glory, so wrought in their hearts, that they did this out of faith; though if others should think to imitate it, it would be but presumption.

Weeping here needed no mourning women to be hired; the death of this good woman was acommon loss: these coats were made by Dorcas in her lifetime, to clothe the poor and naked with.

Peter put them all forth Peter put them out, that he might pray the more earnestly, without distraction or interruption; thus Elisha shut the door to him when he prayed for the Shunammite’ s son, 2Ki 4:33 .

Kneeled down this his kneeling is mentioned, to recommend reverence in our praying unto God.

And prayed: Peter, by his betaking himself unto prayer, would show, that he could do nothing by his own power, but it must come from above; and he had every mercy as much precariously, and by prayer, as any others.

The saints and widows such who had sent for him, and now were gathered together to see what effects his prayers might have.

Presented her alive and in perfect health, as all were that were miraculously cured; for the Lord’ s works are perfect, Deu 32:4 .

This cure was wrought, and all the other miracles were done, to be a means to make the gospel to be believed, which he published, and was an undeniable proof that this doctrine was from heaven; for none could do such things unless God were with him, or rather, unless God did them by him; so that this miracle wrought by St. Peter did more good to the souls of many, than to the body of this relieved woman.

The miracle had only prepared them to receive his doctrine, which Peter tarried some time with them to instruct them in: the miracle had prepared the ground, and now he takes this season to sow the seed of the word into it.

The Church visibly proceedeth still with much comfort and patience; she is perfected by persecution, and by means of the promised infallible protection, she has ever proved herself invulnerable to all the envenomed shafts of her adversaries.

Saron, or Assaron, is a mountain and city mentioned by Josue, xii. 18. From it all the plain from Cæsarea of Palestine to Joppe, is called Saron. It is a rich fertile country. (Tirinus)

Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. (Bible de Vence) ---

See here the powerful effects of good works, and alms-deeds; they reach even to the next life. (Bristow) ---

Hence that of the wise man, alms free from death.

Washed. This custom of washing the dead was observed among the Greeks, Romans, Hebrews, and most other nations. It is still practised in monasteries, and formerly was observed with much ceremony. St. John Chrysostom observes, that our Saviour's body was washed and embalmed. The same custom is mentioned in Homer and Virgil: Corpusque lavant frigentis, et ungunt. ---

And again,

Date, vulnera lymphis abluam. ---

Æneid. iv.

--- Tertullian, in his Apology, testifies, that the Christians performed that office to the dead. It was a proof of their respect for the image of God impressed upon his creature, and for the character of Christian, which these persons have borne during their lives. It was likewise a sign of the confidence they had in a future resurrection.

Greek: Chiton was the under garment, Greek: Imation the upper.

And having put them all out, not to disturb him while he prayed. ---

Sat up, raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. (Witham)

Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. (Denis the Carthusian)

In the Greek is added: instructing the new converts, and fortifying them in the faith they had just embraced.

Then had the churches rest,.... Meaning not spiritual rest in Christ; this they had before, even in tribulation, but rest from persecution; not so much because of the conversion of Saul, the great persecutor of them, for his conversion had been three years before; but rather because of his removal to other parts, the sight of whose person, and especially his ministry, had afresh stirred up the Jews to wrath and fury. The Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions, read in the singular number, "the church": but the several countries hereafter mentioned shows that more are designed: for it follows,

throughout all Judea, and Galilee, and Samaria; for by means of the dispersion, on account of persecution, the Gospel was preached in these several places, and churches gathered, and which shared in the persecution until this time, when they began to have rest; Gal 1:22 1Th 2:14 and were edified; or built up on the foundation Christ, and their most holy faith, through the ministry of the word and ordinances, and their mutual love and holy conversation; and had an increase of members, and of grace, and of spiritual knowledge:

and walking in the fear of the Lord; which was always before their eyes, and upon their hearts, continuing in religious exercises, and in the discharge of every duty, both to God and man. Not in a slavish fear of the wrath of the Lord, and of damnation for sin committed against him; for this is not consistent with their characters, as Gospel churches, made of persons who had received not the spirit of bondage to fear, but the Spirit of adoption, nor with their edification in faith and holiness; for "he that feareth is not made perfect in love"; 1Jo 4:18 which edifies; nor with the comforts of the Holy Ghost, they are afterwards said to walk in: but in a godly fear, which has the Lord for its author, is not of a man's self, but of the grace of God, and is encouraged and increased by the discoveries of his grace and goodness: and which has the Lord for its object, whose name is holy and reverend, and is to be feared by all his saints: it shows itself in an hatred of sin; in a departure from it; in a carefulness not to offend the Lord; in withholding nothing from him, though ever so dear and valuable, he calls for; and in attending to all the parts of divine worship: and walking in it denotes a continuance in it, a constant progression in all the acts of internal and external worship, which are both included in the fear of the Lord; and it requires strength, and supposes pleasure and freedom. It is said of Enoch, that "he walked with God"; which the Targum of Onkelos paraphrases, "he walked in the fear of the Lord", Gen 5:22 the same phrase which is here used.

And in the comfort of the Holy Ghost: which he communicated by shedding abroad the love of God in them, taking the things of Christ, and showing them to them, applying covenant blessings and Gospel promises to their souls, owning the word and ordinances, and making them useful to them, thereby leading them into fellowship with the Father, and with the Son. In all which he acts the part of a Comforter, and answers to the character he bears, and the office he is in: the love of God, which he directs into, and sheds abroad in the heart, refreshes and revives the Spirit of God's people; it influences and encourages every grace that is wrought in them; and makes them easy and comfortable under all providences, even the most afflicting ones: the things of Christ he takes and shows unto them are his blood, righteousness, and sacrifice; which being applied, and interest in them shown, produce abundance of peace, joy, and comfort: the promises of the covenant, and of the Gospel, he opens and applies, being such as hold forth the blessings of grace unto them; and being exceeding great, and precious, and suitable to their cases; and being absolute and unconditional, immutable, and sure, afford them much pleasure and satisfaction: and the word and ordinances being attended with the Holy Ghost, and much assurance, are breasts of consolation to them: and "walking" in those comforts which he administers, by such means, denotes a continuance of them, a long enjoyment of them, which is not very common; for, generally speaking, these comforts last but for a small time; and also it intimates much delight and pleasure in them, Psa 94:19 and so "were multiplied"; both in their gifts and graces, and in the number of converts added to them.

And it came to pass, as Peter passed through all quarters,.... The Arabic version reads, "all the foresaid places", as Judea, Galilee, and Samaria; through which he took a tour, in order to visit the new churches here planted, fix pastors over them, and confirm the Gospel by miracles, which they had received:

he came down also to the saints which dwelt at Lydda: a city which lay on the west of Jerusalem, and is said ^u to be a day's Journey from it; and a day's journey were ten parsas, or forty miles ^w: it was but thirty two miles from Jerusalem, and was a place famous for Jewish doctors; for which reason it is frequently mentioned in the Talmudic writings, under the name of Lod or Lud. Mention is made of R. Simlai, who was of Lydda ^x, and of the chambers of Beth Nithzah, and of Arum in Lydda ^y where the doctors disputed; there was a school here, of which R. Akiba was president ^z here also the sanhedrim sometimes sat, since we are told that Ben Sutda was tried and stoned at Lud or Lydda ^a; and here likewise they intercalated the year ^b, it being in Judea: this place was situated in a plain; so says Jerom ^c,

"they that dwell in Sephela, that is, in the plain, Lydda and Emmaus, which design Diospolls and Nicopolis, shall possess the Philistines.''

And with this agrees the account the Talmudists ^d give of it,

"the country of Judea was divided into three parts, the hill country, the plain, and the valley; from Bethhoron to Emmaus was the hill country; from Emmaus to Lydda was the plain or champaign country; and from Lydda to the sea, the valley.''

Hence also we read ^e of שפלת לוד, "the plain of Lydda": and now Peter coming from Jerusalem, and the hill country of Judea, into this plain and champaign country, is properly said to come down to the saints there. So Quadratus in Josephus ^f is said to come up from Lydda to Jerusalem. This place was near the Mediterranean sea; and was in Jerom's time called Diospolis ^g, and in the time of R. Benjamin ^h Seguras; it is the same with Lod in Ezr 2:33 The builder of it was Shamed the son of Elpaal, 1Ch 8:12. It was in the times of Josephus ⁱ a village, yet not inferior to a city for greatness. It is now called S. Georgia. And here it seems some saints or Christians dwelt, whom Peter, among the rest, visited; and which is mentioned for the sake of the miracle he there wrought, next related. And these saints at Lydda very likely were converted under Philip's ministry, as he passed from Azotus to Caesarea, Act 8:40 and, it may be, were in a church state, or, however, were afterwards. Zenas the lawyer, the Apostle Paul speaks of in Tit 3:13 is said to be bishop of Diospolis, or Lydda; in the beginning of the fourth century Aetius was bishop of this place, who assisted in the council of Nice; and in the same century, anno 331, Dionysius, another bishop of this place, was present at a council at Constantinople; and in the fifth century Photinus wrote himself bishop of Lydda, in the Chalcedon council, anno 451 ^k.

And there he found a certain man,.... In a house in that city, into which he entered:

named Aeneas; which is a Gentile name, and so might the person be; though there is mention made of this name among the Jews. We read of one R. Samuel Bar, אנייא "Aenea, or Aeneas" ^l; but it was more common among the Greeks. Aeneas the Trojan is well known in history, who, after the destruction of Troy, went into Italy, and settled there; and from him the Trojans are sometimes called Aeneadae. The name comes from the Greek word αινω, "ainoo", which signifies "to praise"; and Aeneas is one "worthy of praise": though Jerom ^m takes it to be an Hebrew name, which he interprets "one that answers", or a "poor man", or "misery"; as if it came from the Hebrew word ענה, "anah", which signifies "to answer, or to afflict".

Which had kept his bed eight years, and was sick of the palsy; so that the distemper was grown stubborn, and thought incurable; nor perhaps had he, or his friends, any hope of his ever being restored to health again.

And Peter said unto him, Aeneas, &c. He called him by his name, which he might without divine revelation know, though he was a stranger to him, by the people of the house, where he was:

Jesus Christ maketh thee whole; Peter knew, by some secret impulse upon his mind, that Christ would cure this man by him as an instrument at this time, and therefore said these words; not as a prayer, as some render them, "may Jesus Christ heal thee", though was it so, it was a prayer of faith; but as a promise that he would, or rather as a declaration of the then present exertion of his power to heal him; which he ascribes not to himself, but to Christ, in whose name, and by whose power the apostles wrought all their miracles; Act 3:12 "arise, and make thy bed"; which would be a full demonstration that he was perfectly whole:

and he arose immediately; and also, no doubt, made his bed, as the man at Bethesda's pool was bid by Christ, to take up his bed and carry it, as a proof of his soundness.

And all that dwelt at Lydda and Saron,.... Saron, which is here joined to Lydda, is the name of a fruitful country on the borders of the Mediterranean sea, between Joppa and Caesarea, beginning at Lydda. There were two countries in the land of Israel called Saron, as Jerom observes ⁿ; there was one between Mount Tabor, and the lake of Tiberias; and there was another which reached from Caesarea of Palestine, to the town of Joppa; the former was inhabited by the Gadites, and was beyond Jordan, 1Ch 5:16 the other was on this side Jordan, near Lydda. And this is what is here meant; and of which the same writer elsewhere says ^o, the whole country by Joppa and Lydda is called Saron, in which are large and fruitful fields; and on Isa 65:10 which the Vulgate Latin renders, "and the plains shall be for folds of flocks", he observes, that "Sharon", in the Hebrew text, is put for plains or champaign country; and adds, all the country about Lydda, Joppa, and Jamnia, is fit to feed flocks: and agreeably to this, in Jewish writings, the calves of Sharon ^p are spoken of as the best; and the word is by the commentators of the Misna interpreted ^q by מישר "a plain", or champaign country; for this was not the name of a single town or city, but of a country, bordering on Lydda, and the above mentioned places; in which were several towns and villages, and the inhabitants of those that were nearest Lydda are here designed. It was such a fruitful and delightful country, that the Targum on Son 2:1 has rendered it by the garden of Eden: it had its name either from שור, "Shur", which signifies to behold afar off, from the fine and large prospect that might be taken on it; or from שר "Shar", which signifies the navel, because it was a valley or plain surrounded on every side with mountains and hills: it abounded in flowers and fruits; hence mention is made of the rose of Sharon, Son 2:1 and in vines; hence we frequently read of the wine of Saron ^r, and which was so very good, that they mixed two parts of water with one of wine ^s. It was a country, the Jews say ^t, whose earth was not fit to make bricks of; and therefore houses made of them did not stand long, but needed repairing often in seven years: hence the high priest, on the day of atonement, used to pray for the Saronites, that their houses might not become their graves ^u. Now when the inhabitants of this place, as well as of Lydda,

saw him; that is, Aeneas, made whole, who had been ill of a palsy, and had kept his bed eight years, they were so impressed with it, that it issued in their conversion:

and turned to the Lord: they believed in Christ, embraced his Gospel preached by Peter, professed faith in him, and submitted to his ordinances; being turned by powerful efficacious grace, they turned their feet to keep his testimonies.

Now there was at Joppa,.... The same with Japho, Jos 19:46 a sea port town in the tribe of Dan, said by some historians ^w to be a very ancient one, even before the flood. It is now called Jaffa, and its name, in the Hebrew tongue, signifies beauty: some say it had its name from Jope, the daughter of Aeolus, the wife of Cepheus, the founder of it; and others derive it from the name of Japhet, because it looks towards Europe, which is inhabited by the sons of Japhet. It was built upon a hill, as Pliny ^x says; and so high, as Strabo ^y reports, that Jerusalem, the metropolis of Judea, might be seen from thence, which was distant from it forty miles; as may be concluded from what Jerom, ^z says, who lived at Bethlehem many years: his words are; from Joppa, to our little village Bethlehem, are forty six miles; now Bethlehem was six miles distant from Jerusalem, to the south of it, and Joppa was to the west of it. The place is well known by Jonah's taking ship there, and going for Tarshish, when he was cast into the sea, and devoured by a fish; from whence the Ionian sea might have its name: and this was the occasion of the fable of Andromeda being exposed to a fish of a prodigious size at this place; the bones of which, Pliny ^a relates, were brought to Rome from hence, being forty foot long; and, the stones, to which she was bound, Jerom ^b says, were shown in his time on this shore: and here also, the inhabitants report, may be seen some stones in the sea, on which Peter stood and fished, when he dwelt in this place.

A certain disciple, called Tabitha; this was a woman's name, the masculine name was Tabi. R. Gamaliel had a manservant of this name ^c, and also a maidservant, whose name was Tabitha ^d; yea, every maidservant of his was called mother Tabitha, and every manservant father Tabi ^e:

which by interpretation is called Dorcas; which signifies a roe in the Greek language, as Tabitha does in the Syriac:

this woman was full of good works; was constantly employed in doing good; her works were both many and good:

and alms deeds which she did; she was very kind and beneficent to the poor; she wrought with her hands much for their sakes, as appears by what follows.

And it came to pass in those days,.... While Peter was in those parts, and particularly at Lydda, which was near:

that she was sick and died; fell ill with some disorder, and died of it:

whom, when they had washed; as was the manner of the Jews; and this they did, even though it was on a sabbath day: for so their canon runs ^f,

"they do all the necessaries for the dead (on the sabbath), they anoint him, ומדיחין, "and they wash him";''

yet that of Maimonides deserves some notice ^g;

"it is forbidden to anoint part of the body, as the whole body; but if it is to remove filth, it is lawful; and so it is forbidden to wash part of the body with hot water, but with cold water they may wash his face, his hands, and his feet, but not the whole body.''

This custom still continues, and their usual method is to wash the body with hot water, in which they put dried roses and camomile flowers: likewise, they take an egg, and beat it up in wine, and therewith anoint the head; and this washing and anointing are done by some at the house before the corpse is carried out (as here); but in some places, especially where there is a large number of Jews, all this is done in the burying places; where they have a little house, whither they carry the corpse, and put it on a table, and there wash it; and after washing, put, it into a coffin, and inter it ^h: and this has been the custom of other nations, if not of all nations: the custom with the Turks is this ⁱ; the body being laid upon a board, and covered with a linen cloth, one of the ecclesiastical elders washes it with hot water and soap, another being present to hand the water; but they do not suffer others to look on: the body is thrice washed; and the third time they mingle camphire with it; and being washed, it is put into a coffin. And Ludolphus ^k reports of the Abyssines, that their bodies being well washed and perfumed, they wrap them up in garments, and then are put upon a bier, and buried. And this was the practice both of the ancient Grecians and Romans, that as soon as ever anyone was dead, the body was immediately washed and anointed. Thus Creon is said to fetch Jocaste to wash her dead son; and Antigone requests of Creon, that she might wash her brother ^l. It has been the custom of some countries to wash their dead bodies in rivers: and some people, in the northern parts, have chose, for this reason, to have their burying places near the banks of rivers, that their dead bodies might be washed in running water: and the Indians, which live at a distance from the river Ganges, will go fifteen or twenty days journey thither, to wash their corpse in it, though then putrefied, and then burn them; yea, they take their sick alive when they think they will die, and put them up to their middle in rivers, that they may die in pure and clear water; and they enjoin a very severe penance on those who omit to bring such as are near death, to a river to be washed ^m:

they laid her in an upper chamber. The Ethiopic version reads quite the reverse; "they put her in the lower part of the house": which is not likely. Dr. Lightfoot conjectures that this upper chamber might be the common meeting place of the saints; and that they put her here, that if Peter should work a miracle all might be spectators of it; and certain it is, that the Jewish doctors used to meet in upper rooms, and confer together; See Gill on Mar 2:4, and such there were in Lydda; See Gill on Act 1:13 and such there were in Lydda; Act 9:32.

And forasmuch as Lydda was nigh to Joppa,.... Some say it was six miles distant, but it must be eight; since from Jerusalem to Joppa were forty miles, and from Jerusalem to Lydda thirty two, and therefore it must be eight miles from thence to Joppa:

and the disciples had heard that Peter was there; and also no doubt that he had healed Aeneas of his palsy, and which might induce them to do as follows:

they sent unto him two men; very likely of their own company or church; for it is certain here were disciples or believers in Christ, and very likely were formed into a church state; these seem to be converts under Philip's ministry, who when he went from Azotus, preached in all the cities, and so in Joppa, till he came to Caesarea, Act 8:40 though we read nothing in ecclesiastical history of this church at Joppa, until the fifth century, when it appears there was a church in that place ⁿ; and in the same century we read of Fidus bishop of Joppa, that was present in the synod held at Ephesus, anno 431 and in the sixth century of Elias bishop of the same place, in the council at Jerusalem, anno 536 ^o and in the same century a bishop of the church here assisted in the synod of Rome and Constantinople ^p.

desiring him, that he would not delay to come to them; they entreated he would not refuse to come, and think it too great a burden on him, or make any difficulty about it, or show any aversion to it; but that he would with all readiness and cheerfulness, and without delay immediately come unto them; for the case they wanted him for required speed and haste.

Then Peter arose and went with them,.... After the messengers had delivered their message, and made their request to Peter in the name of the brethren, he at once agreed to go with them, and accordingly did; whether he went to restore Dorcas to life, whose death the messengers had informed him of, and whether this was the view of the brethren with respect to that, is not certain. However, he might go with them on other accounts, as to comfort them under the loss of so valuable and useful a person, and to strengthen and establish them in the faith, and to exhort and animate them to the discharge of their duty.

When he was come; that is, to Joppa, and to Dorcas's house there:

they brought him into the upper chamber; where the corpse of Dorcas lay:

and all the widows stood by him weeping; these were poor widows, to whom Dorcas had been very liberal and beneficent, who stood about the apostle lamenting the death of their benefactress, and by their tears expressing their desire of her return to life, if it could be:

and showing the coats and garments which Dorcas made while she was with them; the Vulgate, Latin, Arabic, and Ethiopic versions read, "which Dorcas made for them"; and the Syriac version renders it, "which Tabitha gave unto them, while she was alive"; which last clause aptly explains, "while she was with them"; for now she was not, with respect to her better part, her immortal soul: the coats and garments were the inner and upper ones, wore in these countries; and it seems that she did not buy these garments, and give them unto them, but that she made them up herself for them, or at least wrought with them in making of them; which shows her diligence and industry, as also her humility, as well as her beneficence: and these the widows produced, and are shown as proofs of the same; which was expressive of gratitude in them, and was done with a design to move Peter to be concerned for restoring so useful a life.

But Peter put them all forth,.... As he had seen his Lord and Master do, when he raised the daughter of Jairus from the dead, Luk 8:54

and kneeled down and prayed; it may be, as yet, he had not the mind of God in this matter, and therefore betook himself to prayer, in which he chose to be private and alone:

and turning him to the body; the corpse of Dorcas, after he had prayed, and was well assured that the power of Christ would be exerted in raising of it:

said, Tabitha, arise; which words were spoken in the name and faith of Christ, and were all one as, if Christ himself had spoken them; for to his power, and not to the apostles, is the following miracle to be ascribed: and she opened her eyes; which, upon her death, had been closed by her friends; and perhaps the napkin was not yet bound about her face: or if it was, she must remove it ere she could open her eyes and see Peter:

and when she saw Peter; whom she might know:

she sat up; upon the bed or bier on which she lay.

And he gave her his hand, and lift her up,.... Off of the bed or bier where she was:

and when he had called the saints and widows; the disciples, brethren and sisters, who were come together on this occasion, as well as the poor widows she had been kind to; the Ethiopic version reads without a copulative, "the holy widows"; and so might these widows be, even such as are described in 1Ti 5:10

presented her alive; as Christ did the widow's son of Naam to her, Luk 7:15 and which no doubt was matter of great joy as well as astonishment to all the saints, and especially to the poor widows.

And it was known throughout all Joppa,.... The report of such a miracle, and wrought upon a person of note, was soon spread all over the place, which was very large, for it was a city, as it is called, Act 11:5, and it had, as Josephus ^q says, villages and little towns or cities round about it; all which might go by the name of Joppa, and throughout which the fame of this miracle might pass:

and many believed in the Lord; in the Lord Jesus Christ, whom Peter preached, and the saints in Joppa professed, and in whose name, and by whose power, this miracle was done.

And it came to pass,.... Or so it was;

that he tarried many days in Joppa; conversing with the saints, confirming the disciples, and preaching the Gospel, to the conversion of sinners; and his abode

was with one Simon a tanner; it seems as if persons of this trade used to dwell in towns near the sea, as fit for their business; so we read of some at Sidon, a city on the sea coast, as Joppa was;

"it happened at Sidon that a certain בורסי, "tanner", (the same word here used, adopted into the Hebrew language,) died, and he had a brother a tanner, &c. ^r''

where the Gemara ^s distinguishes between a great tanner and a little tanner; the latter, the gloss says, is one that is poor and has but few skins: which of these Simon was, cannot be said. This business was very contemptible with the Jews; they say ^t,

"woe to him whose trade is a tanner:''

and further observe ^u that they never make one a king, nor a high priest: but their doctors many of them were of as mean trades, as shoemakers, skinners, &c. See Gill on Mar 6:3 and Simon the Athenian philosopher was σκυτοτομος "a leather cutter" ^w; and according to the Ethiopic version, this our Simon was a shoemaker; with him Peter chose to abide, and not with Dorcas.

¹ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

² tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ tn Grk “had.”

⁴ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

⁵ tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁶ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

¹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

³ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

¹ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

¹ tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn Lydda was a city northwest of Jerusalem on the way to Joppa.

³ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

⁴ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

⁵ sn They turned. To “turn” is a good summary term for the response to the gospel.

¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

¹ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

³ tn The participle λούσαντες (lousante") is taken temporally.

⁴ tn Grk “washed her,” but the reference is to her corpse.

¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

² tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

¹ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

² tn The participle παραγενόμενον (paragenomenon) is taken temporally.

³ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁵ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

⁶ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

⁷ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

¹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

³ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

⁴ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

¹ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

¹ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

² sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

¹ tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

³ tn Grk “with a certain Simon.”

⁴ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

^{( 9 )} Then had the churches rest throughout all Judaea and Galilee and Samaria, and were ^{( n )} edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

^{( 9 )} The result of persecutions is the building of the Church, so that we will patiently wait for the Lord.

^{( n )} This is a borrowed type of speech which signifies establishment and increase.

^{( 10 )} And it came to pass, as Peter passed throughout all [quarters], he came down also to the saints which dwelt at Lydda.

^{( 10 )} Peter's apostleship is confirmed by the healing of the man who suffered from paralysis.

And all that dwelt at ^{( o )} Lydda and Saron saw him, and turned to the Lord.

^{( o )} Lydda was a city of Palestine, and Saron a first-class country, and a place which was excellent for grazing, between Caesarea of Palestine and Mount Tabor, and the lake of Gennesaret, which goes far beyond Joppa.

^{( 11 )} Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.

^{( 11 )} Peter clearly declares, by raising up a dead body through the name of Christ, that he preaches the glad tidings of life.

1 Saul, going towards Damascus, is stricken down to the earth, and led blind to Damascus;

10 is called to the apostleship;

18 and is baptized by Ananias.

20 He preaches Christ boldly.

23 The Jews lay wait to kill him;

29 so do the Grecians, but he escapes both.

31 The church having rest, Peter heals Aeneas of the palsy;

36 and restores Tabitha to life.

Preparatory to this transition in the narrative, the historian glances rapidly over the territory to which we are about to be introduced, stating the condition of things immediately after Saul's departure for Tarsus. (31) " Then the Churches had peach throughout all Judea and Galilee, and Samaria; and being edified, and walking in the fear of the Lord, and the consolation of the Holy Spirit, they were multiplied. " Thus times of peace and quiet were seen to be propitious to a cause which had sprung up amid strife and opposition, showing that it was not the obstinacy of human passion, but the legitimate working of unchangeable truth, which had brought it into being. According to the philosophy which Gamaliel had urged in the Sanhedrim, its claim to a divine origin was now vindicated.   

We have just seen Saul sent "far hence to the Gentiles;" but as yet we have no account of the admission of uncircumcised Gentiles into the Church; it is time that this account should be before us, and Luke proceeds to give it. He approaches the subject by relating the circumstances which led Peter, who was the chosen instrument for opening the gates of the kingdom to the Gentiles, into the city of Joppa, where the messengers of Cornelius found him. We parted company with this apostle on his return with John from the visit to Samaria. We meet him again, engaged in active labor through the rural districts of his native country. (32) " Now it came to pass that Peter, passing through all quarters, came down also to the saints who dwelt at Lydda. (33) And he found there a certain man named